ii. 18; Jer. xxxi. 15), and he takes Joseph and Mary to Egypt to confirm an expression of Hosea (Mt. ii. 15; Hos. xi. 1). In each case, he perverts the natural sense of the prophets; for in Jeremiah, the children are to return to their own land, which the innocents could not do; and in Hosea, the son who is called out of Egypt is the people of Israel. Lastly, in his exceeding love of quoting the Old Testament, he commits the most singular blunder of all in applying to Christ the words spoken of Samson by the angel who announced his birth. If, indeed, the allusion be to this passage (and it can scarcely be to any other), the Evangelist is barely honest; for he converts the angelic words, "he shall _be a Nazarite_," into the words "he shall _be called a Nazarene_" (Mt. ii. 23; Judg. xiii. 5). So Judaic a writer could hardly be ignorant that a Nazarite was not the same thing as an inhabitant of Nazareth. But from whatever source the quotation may come, its object plainly is to lead to the belief that notwithstanding his birth at Bethlehem, Jesus was called by his contemporaries a Nazarene. Luke does not trouble himself with the search for ancient oracles, but indulges a far freer and more inventive genius. His personages give utterance to their feelings in highly finished songs, which are sometimes very beautiful, but most certainly could never have been uttered by the simple people to whom he attributes them. Among these are the salutation of Elizabeth to Mary, and the still more elaborate answer of Mary. Zacharias, the very instant he recovers his speech, recites a complete hymn of no inconsiderable length (Lu. i. 68-79). Again, Simeon expresses his joy at the birth of the Savior in a similar manner (Ibid., ii. 29-32); but in his case it may be said that he had so long expected to see the Christ that his hymn of thanksgiving might well be ready.